SERMONS OF C. H. SPURGEON

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Some will even hear the gospel, the very gospel of Christ to catch at words and pervert sentences to make play of the preacher's words which he uses, when they are honestly the best he can find, and, worse still, make play with the sense, too, with the very gospel– and find themes for loose jokes and profane and ribald words, even in the cross. Dicing, like the soldier at the cross-foot, with the blood falling on them, so some make merriment when the blood of Jesus is falling upon them to their condemnation. May it not be so with any here present, but there have been such who have even reviled the Saviour, and had hard words for God in human flesh–could not believe that he bore the guilt of sin, could not admire the love astounding that made him suffer for the guilt of his enemies–could not see anything admirable in the heroic sacrifice of the great Redeemer, but rather turned their heel against their benefactor, and poured forth venomous words on him that loved the sons of men and died saying, "Father, forgive them, for they know not what they do."

And some have practically shown they have refused him that speaketh, for they have begun to persecute his people; they have maltreated those that sought the glory of God, and anything that had a savour of Christ about it has been despicable and detestable to them.

Oh! dear hearers, I shall ask you, since there are all these ways of refusing Christ, to see to it that ye do not fall into any of them. The grosser forms, perhaps, you would be too shocked at, but don't fall into the others. Do not especially fall into that indifference which has as much of insult to the Saviour almost as blasphemy. Is it nothing to you, is it nothing to you that God should come from heaven that he might be just in the salvation of men, and that, coming from heaven to be thus just, he should himself suffer that we might not suffer–the Christ of God bleed and die instead of the undeserving, hell-deserving sinners? Shall this be told you–pressed upon you–and will you refuse it? Will you refuse him who speaks himself, in his own sacrifice, and in the blood which he hath carried within the veil continues now to speak–will you, will you refuse him? Pray God you may see to it that in no form you do.

And now passing on, but keeping to the same point, striking the hammer on the head of the same nail, there are many reasons why men refuse Christ; therefore, see that for none of these reasons ye do it. Some refuse him out of perfect indifference; the great mass of men have not a thought above their meat and their drink. Like the cock that found the diamond on the dunghill, they turn it over and wish it were a grain of barley. What care they for heaven, or the pardon of sin? Their mind does not reach to that. See that ye–that ye, none of you, are so sensuous as to "refuse him that speaketh from heaven" for such a reason as this. Some reject him because of their self-righteousness: they are good enough. Jesus Christ speaks against them, they say; he does not applaud their righteousness, he ridicules them rather; he tells them that their prayers are long prayers, and their many good works are, after all, a poor ground for reliance." So as the Saviour will not patronize their righteousness, neither will they have to do with him. Oh! say not ye are rich and increased in goods; ye are naked, and poor, and miserable. Say not ye can win heaven by your merits; ye have none; your merits drag you down to hell. Yet many will refuse the Saviour because of the insanity of their self-righteousness.

Some, too, reject him because of their self-reliant wisdom. "Why," they say, "this is a very thoughtful age." And everywhere I hear it dinned into my ears, "thoughtful preaching," "thinkings," "intellectual preaching." And what a mass of rottenness before high heaven the whole lot is that is produced by these thinking preachers and these intellectual men! For my part I would rather say to them, "See that ye refuse not him that speaketh," for one word of God is better than all the thoughts of all the philosophers, and one sentence from the lip of Christ I do esteem to be more precious than the whole Alexandrian library, and the Bodleian also if you will, so much as it comes from man. Nay, it is the thinking of Christ we have to think about; otherwise our thinking may prove our curse. A man, if he is drowning, if he have a rope thrown to him, had better lay hold of it than merely be there thinking about the possibilities of salvation by some other means. While your souls are being lost, sirs, there is better employment for you than merely indulging in rhapsodies and inventions of your own supposed judgment. Take hold of this, the gospel of Jesus revealed of God, lest ye perish, and perish with a vengeance.

Some reject the Saviour from another cause: they do not like the holiness of Christ's teaching. They refuse him that speaketh because they think Christ's religion too strict, too precise, cuts off their pleasures, condemns their lusts. Yes, yes, it is so, but to reject Christ for such a reason is certainly to be most unreasonable, for it should be in every man a desire to be delivered from these passions and lusts, and because Christ can deliver us, shall we, therefore, reject him? God forbid that we should be led astray by such a reason.

Some reject him because they have a fear of the world. If they were Christians, they would probably be laughed at as Methodistic, Presbyterian, Puritanic, or some other name. And shall we lose our souls to escape the sneers of fools? He is not a man–call him by some other name–he is no man that flings away his soul because he is such a coward that he cannot bear to do and believe the right, and bear the frown of fashion.

There are others who refuse the Saviour simply out of procrastination. They have no reason for it, but they hope they shall have a more convenient season. They are young people as yet, or they are not so very old, or if they are old, yet still life will linger a little while, and so still they refuse him that speaketh.

I have not mentioned a worthy reason for refusing him that speaketh, nor do I believe there is a worthy reason. It seems to me that if it be so, that God himself has taken upon himself human form, and has come here to effect our redemption from our sin and misery, there cannot be any reason that will stand a moment's looking at for refusing him that speaketh. It must be my duty and my privilege to hear what it is that God has got to say to me: it must be my duty to lend him all my heart to try and understand what it is that he says, and then to give him all my will to do, or to be whatever he would have me to do or to be.

"But did God thus come?" says one. I always feel that the very declaration is its own proof. No heart could ever have contrived or invented this as a piece of imagination, the love, the story of the redeeming love of God in Christ Jesus. If I had no evidence but the mere statement, I think I must accept it, for it wears truth upon its very forefront. Who should conceive it? The offended God comes here to redeem his creatures from their own offence. Since he must in justice punish, he comes to bear the punishment himself, that he may be just and yet be inconceivably gracious! My soul flies into the arms of this revelation; it seems to be the best news my troubled conscience ever had–God was in Christ reconciling the world unto himself, not imputing their trespasses unto them. Oh! there cannot be a reasonable motive for rejecting the Saviour, and I, therefore, impress it upon you, since so many unreasonable motives carry men away, see that ye refuse not him that speaketh, and may the Spirit of God grant that you may not be able to refuse. But now coming to the text again, we have:–

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III. A VERY HIGH MOTIVE GIVEN for seeing that we refuse not him that speaketh. It is this–because in refusing him, we shall be despising the highest possible authority. When Moses spake in God's name, it was no light thing to refuse such an ambassador. Still, Moses was but a man. Though clothed with divine authority, yet he was but a man and a servant of God. But Jesus Christ is God by nature. See that ye refuse not him who is of heavenly origin, who came from heaven, who is clothed with such divine powers, that every word he speaks is virtually spoken from heaven, and who, being now in heaven, speaks through his ever living gospel directly out of the excellent glory. Regard ye this, I pray you, and remember well the parable which Jesus gave. A certain man planted a vineyard, and let it out to husbandmen, and when the time came that he should receive the fruit he sent a servant, and they stoned him. He sent another, and they beat him. He sent another, and they maltreated him. After he had thus sent many of his servants, and the dressers of the vineyard had incurred his high displeasure by the shameful way in which they had treated the servants, he sent his own son, and he said, "They will reverence my son." It was the highest degree of guilt when they said, "This is the heir; let us kill him, that the inheritance may be ours." Then they took him and killed him, and threw him out of the vineyard. You know how the Saviour was treated by the sons of men; but here is the point I aim at; it is this: to reject Jesus Christ, to refuse him, to refuse merely his gospel, if he did not speak in it, might not be so high a misdemeanour, but to refuse him!–I don't know how it is, but my heart feels very heavy, even to sinking, at the thought that any man here should be able to refuse Christ, the Son of God, the Everlasting and the ever Blessed. But I cannot speak out what I feel. It fills my soul with horror to think that any creature should refuse his God, when his God speaks, but much more when God comes down on earth in infinite, wondrous, immeasurable love, takes upon himself the form of man, and suffers, and then turns round to his rebellious creature and says, "Listen, I am ready to forgive you; I am willing to pardon you; do but listen to me." Oh! it seems monstrous that men should refuse Christ! I don't know how you feel about it, but if you have ever measured that in your thoughts, it will have seemed to be the most monstrous of all crimes. If, in order to be saved, the terms were hard and the conditions difficult, I could understand a man saying, "It mocks me," but when the gospel is nothing but this, "Turn ye, turn ye; why will ye die?"; when it is nothing but, "Believe in the Lord Jesus Christ, and thou shalt be saved," what shall I say? I cannot fashion an excuse for any of you, and if you, after having heard the gospel, be cast into hell, I dare not think that its utmost pains will be too severe for so high an insult to such wondrous love. Ye will not be saved, sirs; ye put from you your own life; ye will not be saved when the way of salvation is plain, easy, simple, close to your hand.

"What chains of vengeance they deserve,
That slight the bonds of love."

I cannot–I could not–conceive a punishment too severe for men who, knowing that their rejection of Christ will bring upon them everlasting punishment, yet wilfully reject him. Ye choose your own delusion. If ye drank poison and did not know it, I could pity you; if you made all your veins to swell with agony, and caused your death–but when we stand up and say, "Sirs, it is poison; see others drop and die; touch it not!"–when we give you something a thousand times better, and bid you take that, but you will not take that, but will have the poison–then if you will, you must. If, then, you would destroy your soul, it must be so; but we would plead with you yet again, "See, see that ye refuse not him that speaketh." I wish I could raise him before you tonight–even the Christ of God, and bid him stand here, and you should see his hands and his feet, and you should ask, "What are these marks we see there?" He would reply, "These are the wounds that I received when I suffered for the sons of men," and he bares his side and says, "See here, here went the spear when I died that sinners might live." In glory now, yet once, saith he, this face was defiled with spittle, and this body mangled with Pilate's scourge and Herod's rod, and I, whom angels worshipped, was treated as a menial, ay, worse, God himself forsook me, Jehovah hid his face from me, that I, bearing the punishment of sin, might really bear it, not in fiction, but in fact, and might suffer the equivalent for all the miseries that souls redeemed by me ought to have suffered had they been cast into hell. Will ye look at his wounds, and yet refuse him? Will you hear the story of his love, and yet reject him? Must he go away and say in his heart, "They have refused me; they have refused me; I told them of salvation; I showed them how I bought salvation; they have refused me; I will go my way, and they shall never see my face again till that day when they shall say, 'Mountains fall upon us; hide us from the face of him that sitteth upon the throne'"? If you will not have him in mercy, you must have him in judgment, and if the silver sceptre of God will not touch you, the Christ of God, the man of Nazareth, will come a second time on the clouds of heaven, and woe unto you in that tremendous day. Then shall the nations of the earth weep and wail because of him. They would not have him as their Saviour; they must have him as their Judge, and out of his mouth shall the sentence come, "Depart! Depart!"

Now I have to close with the last reason that is given in the text why we should see that we "refuse not him that speaketh." It is this: that if we do:–

IV. THERE IS A DOOM TO BE FEARED, for if they escaped not who refused him that spake on earth, much more shall not we escape if we turn away from him that speaketh from heaven. You hear the din that goes up from the Red Sea when the angry billows leap over Pharaoh and his horsemen. Why is the king asleep in the midst of the waters? Why are the chivalry of Egypt cut off? They rejected Moses when he said, "Thus saith the Lord, Let my people go." If Pharaoh escaped not when he refused him that spake on earth, oh! dreadful shall be that day when the Christ who this day speaks to you, and whom you reject, shall lift up the rods of his anger, and the lake of fire, more direful than the Red Sea, shall swallow up his adversaries. See you that next sight? A number of men are standing there holding censers of incense in their hands, and there stands Moses, the servant of God, and he says, "If these die the death of common men, God hath not spoken by me," for they have rebelled against Moses. Do you see the sight? Can you picture it? If they escaped not who refused him that spake on earth, how shall we escape if we refuse him that speaketh from heaven? Go through the peninsular of the Arabian desert. See how the tribes drop, one by one, and leave graves behind them as the track of their march. Of all that came out of Egypt, not one entered into Canaan. Who slew all these? They were all slain there because they resisted the Word of God by his servant Moses, and he swore in his wrath that they should not enter into his rest. If they escaped not who refused him that spake on earth, how shall we escape if we refuse him that speaketh to us from heaven?

I might multiply instances and give you proof of how God avenged the refusal to listen to his servant Moses, but how much more will he avenge it if we listen not to Jesus Christ the Lord! "Oh!" says one, "you preach the terrors of the Lord." The terrors of the Lord!–I scarce think of them; they are too dreadful for human language; but if I speak severely, even for a moment, it is in love. I dare not play with you, sinner; I dare not tell you sin is a trifle; I dare not tell you that the world to come is a matter of no great account; I dare not come and tell you that you need not be in earnest. I shall have to answer for it to my Master. I have these words ringing in my ears, "If the watchman warns them not, they shall perish, but their blood will I require at the watchman's hands." I cannot bear that I should have the blood of souls upon my skirts, and, therefore, do I again say to you–refuse what I say as much as you will; cast anything that is mine to the dogs; have nothing to do with it; but wherein I have spoken to you Christ's Word, and I have told you his gospel, "Believe and live," "He that believeth on him is not condemned," "He that believeth, and is baptized, shall be saved." Wherein it is Christ's gospel, it is Christ that speaks, and I again say to you, for your soul's sake, "Refuse not him that speaks from heaven to you." May his Spirit sweetly incline you to listen to Christ's Word, and may you be saved tonight.

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If you don't have Christ tonight, some of you never will have him. If you are not saved tonight, some of you never will be. 'Tis now or never with you. God's Spirit strives with you, conscience is a little awakened. Catch every breeze, catch every breeze; do not let this pass by. Oh! that tonight you might seek, and that tonight you might find he Saviour. Else remember if you refuse him that speaks from heaven, he lifts his hands and swears that you shall not enter into his rest. Then are you lost, lost, lost, beyond all recall! God bless every one of you, and may we meet in heaven.

I do not know, I sometimes am afraid that there are not so many conversions as there used to be. If I thought there were no more souls to be saved by me in this place, under God, I would break away from every comfort, and go and find out a place where I could find some that God would bless. Are they all saved that will be? You seatholders, have I fished in this pond till there is no more to come? Is it to be so, that in all the ground where wheat ever will grow, wheat has grown, and there can be no more? My brethren and sisters in Christ, pray God to send his Spirit that there may be more brought to Jesus. If not, it is hard, hard work to preach in vain. Perhaps I grow stale and dull to you; I would not if I could help it. If I could learn how to preach, I would go to school. If I could find the best way to reach you I am sure I would spare no pains. I do not know what more to say, but if Christ himself shall be refused, how shall I speak for him? If his dear wounds, if his precious blood, if his dying groans, if his love to the souls of men all go for nothing, then my words cannot be anything; they may well go to the wind. But do, do turn ye to him. Cast not away your souls. Come to him; he will receive you; he waiteth to be gracious. Whosoever is heavy laden, let him come tonight. One tear, one sigh, one cry–send it up to him; he will hear you. Come and trust him; he will save you. God bless you for Christ's love's sake. Amen.

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The Bible




"I have written to him the great things of my law; but they were counted as a strange thing."
–Hosea 8:12

This is God's complaint against Ephraim. It is no mean proof of his goodness, that he stoops to rebuke his erring creatures; it is a great argument of his gracious disposition, that he bows his head to notice terrestrial affairs. He might, if he pleased, wrap himself with might as with a garment; he might put the stars around his wrist for bracelets, and bind the suns around his brow for a coronet; he might dwell alone, far, far above this world, up in the seventh heaven, and look down with calm and silent indifference upon all the doings of his creatures; he might do as the heathens supposed their Jove did, sit in perpetual silence, sometimes nodding his awful head to make the fates move as he pleased, but never taking thought of the little things of earth, disposing of them as beneath his notice, engrossed with his own being, swallowed up within himself, living alone and retired; and I, as one of his creatures, might stand by night upon a mountain-top, and look upon the silent stars and say, "Ye are the eyes of God, but ye look not down on me; your light is the gift of his omnipotence, but your rays are not smiles of love to me. God, the mighty Creator, has forgotten me; I am a despicable drop in the ocean of creation, a sear leaf in the forest of beings, an atom in the mountain of existence. He knows me not; I am alone, alone, alone." But it is not so, beloved. Our God is of another order. He notices every one of us; there is not a sparrow or a worm but is found in his decrees. There is not a person upon whom his eye is not fixed. Our most secret acts are known to him. Whatsoever we do, or bear, or suffer, the eye of God still rests upon us, and we are beneath his smile–for we are his people; or beneath his frown–for we have erred from him.

Oh! how ten-thousand-fold merciful is God, that, looking down upon the race of man, he does not smite it our of existence. We see from our text that God looks upon man; for he says of Ephraim, "I have written to him the great things of my law, but they were counted as a strange thing." But see how, when he observes the sin of man, he does not dash him away and spurn him with his foot; he does not shake him by the neck over the gulf of hell, until his brain doth reel and then drop him forever; but rather, he comes down from heaven to plead with his creatures; he argues with them; he puts himself, as it were, upon a level with the sinner–states his grievances and pleads his claim. O Ephraim, I have written unto thee the great things of my law, but they have been unto thee as a strange thing! I come here to-night in God's stead, my friends, to plead with you as God's ambassador, to charge many of you with a sin; to lay it to your hearts by the power of the Spirit, so that you may be convinced of sin, of righteousness, and of a judgment to come. The crime I charge you with is the sin of the text. God has written to you the great things of his law, but they have been unto you as a strange thing. It is concerning this blessed book, the Bible, that I mean to speak tonight. Here lies my text–this Word of God. Here is the theme of my discourse, a theme which demands more eloquence than I possess; a subject upon which a thousand orators might speak at once; a mighty, vast, and comprehensive theme, which might engross all eloquence throughout eternity, and still it would remain unexhausted.

Concerning the Bible, I have three things to say to-night, and they are all in my text. First, its author, "I have written;" secondly, its subjects–the great things of God's law; and thirdly, its common treatment–it has been accounted by most men a strange thing.

I. First, then, concerning this book: Who is the author? The text says that it is God. "I have written to him the great things of my law." Here lies my Bible–who wrote it? I open it, and find it consists of a series of tracts. The first five tracts were written by a man called Moses; I turn on, and I find others. Sometimes I see David is the penman, at other times Solomon. Here I read Micah, then Amos, then Hosea. As I turn further on, to the more luminous pages of the New Testament, I see Matthew, Mark, Luke, and John, Paul, Peter, James, and others; but when I shut up the book; I ask myself, who is the author of it? Do these men jointly claim the authorship? Are they the compositors of this massive volume? Do they between themselves divide the honor? Our holy religion answers, No! This volume is the writing of the living God; each letter was penned with an Almighty finger; each word in it dropped from the everlasting lips; each sentence was dictated by the Holy Spirit. Albeit, that Moses was employed to write his histories with his fiery pen, God guided that pen. It may be that David touched his harp, and let sweet Psalms of melody drop from his fingers; but God moved his hands over the living strings of his golden harp. It may be that Solomon sang canticles of love, or gave forth words of consummate wisdom, but God directed his lips, and made the preacher eloquent. If I follow the thundering Nahum, when his horses plough the waters, or Habakkuk, when he sees the tents of Cushan in affliction; if I read Malachi, when the earth is burning like an oven; if I turn to the smooth page of John, who tells of love, or the rugged, fiery chapters of Peter, who speaks of fire devouring God's enemies; if I turn to Jude, who launches forth anathemas upon the foes of God, everywhere I find God speaking; it is God's voice, not man's; the words are God's words, the words of the Eternal, the Invisible, the Almighty, the Jehovah of this earth. This Bible is God's Bible, and when I see it, I seem to hear a voice springing up from it, saying, "I am the book of God; man, read me. I am God's writing; open my leaf, for I was penned by God; read it, for he is my author, and you will see him visible and manifest everywhere." "I have written to him the great things of my law."

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How do you know that God wrote the book? That is just what I shall not try to prove to you. I could if I pleased, demonstrate it, for there are arguments enough, there are reasons enough, did I care to occupy your time to-night in bringing them before you; but I shall do no such thing. I might tell you, if I pleased, that the grandeur of the style is above that of an mortal writing, and that all the poets who have ever existed could not, with all their works united, give us such sublime poetry and such mighty language as is to be found in the Scriptures. I might insist upon it, that the subjects of which it treats are beyond the human intellect; that man could never have invented the grand doctrines of a Trinity in the Godhead; man could not have told us anything of the creation of the universe; he could never have been the author of the majestic idea of Providence–that all things are ordered according to the will of one great Supreme Being, and work together for good. I might enlarge upon its honesty, since it tells the faults of its writers; its unity, since it never belies itself; its master simplicity, that he who runs may read it; and I might mention a hundred more things, which would all prove, to a demonstration, that the book is of God. But I come not here to prove it. I am a Christian minister, and you are Christians, or profess to be so; and there is never any necessity for Christian ministers to make a point of bringing forward infidel arguments in order to answer them. It is the greatest folly in the world. Infidels, poor creatures, do not know their own arguments till we tell them, and then they glean their blunted shafts to shoot them at the shield of truth again. It is follow to bring forward these firebrands of hell, even if we are well prepared t quench them. Let men of the world learn error of themselves; do not let us be propagators of their falsehoods. True, there are some preachers who are short of stock, and want to fill them up; but God's own chosen men need not do that; they are taught of God, and God supplies them with matter, with language, with power. There may be some one here to-night who has come without faith, a man of reason, a freethinker. With him I have no argument at all. I profess not to stand here as a controversialist, but as a preacher of things that I know and feel. But I too, have been like him. There was an evil hour when I once shipped the anchor of my faith; I cut the cable of my belief; I no longer moored myself hard by the coasts of Revelation; I allowed my vessel to drift before the wind; I said to reason, "Be thou my captain;" I said to my own brain, "Be thou my rudder;" and I started on my mad voyage. Thank God, it is all over now; but I will tell you its brief history. It was one hurried sailing over the tempestuous ocean of free thought. I went on, and as I went, the skies began to darken; but to make up for that deficiency, the waters were brilliant with coruscations of brilliancy. I saw sparks flying upward that pleased me, and I thought, "If this be free thought, it is a happy thing." My thoughts seemed gems, and I scattered stars with both my hands; but anon, instead of these coruscations of glory, I saw grim fiends, fierce and horrible, start up from the waters, and as I dashed on, they gnashed their teeth, and grinned upon me; they seized the prow of my ship and dragged me on, while , in part, gloried at the rapidity of my motion, but yet shuddered at the terrific rate with which I passed the old landmarks of my faith. As I hurried forward, with an awful speed, I began to doubt my very existence; I doubted if there were a world, I doubted if there was such a thing as myself. I went to the very verge of the dreary realms of unbelief. I went to the very bottom of the sea of Infidelity. I doubted everything. But here the devil foiled himself: for the very extravagance of the doubt, proved its absurdity. Just when I saw the bottom of that sea, there came a voice which said, "And can this doubt be true?" At this very thought I awoke. I started from that deathdream, which, God knows might have damned my soul, and ruined this, my body, if I had not awoke. When I arose, faith took the helm; from that moment I doubted not. Faith steered me back; faith cried, "Away, away!" I cast my anchor on Calvary; I lifted my eye to God; and here I am, "alive, and out of hell." Therefore, I speak what I do know. I have sailed that perilous voyage; I have come safe to land. Ask me again to be an infidel! No; I have tried it; it was sweet at first, but bitter afterwards. Now, lashed to God's gospel more firmly than ever, standing as on a rock of adamant, I defy the arguments of hell to move me; for "I know in whom I have believed, and am persuaded that he is able to keep that which I have committed unto him." But I shall neither plead nor argue this night. You profess to be Christian men, or else you would not be here. Your professions may be lies; what you say you are, may be the very contrary to what you really are; but still I suppose you all admit that this is the Word of God. A thought or two then upon it. "I have written to him the great things of my law."

 First, my friends, stand over this volume, and admire its authority. This is no common book. It is not the sayings of the sages of Greece; here are not the utterances of philosophers of past ages. If these words were written by a man, we might reject them; but O let me think the solemn thought, that this book is God's handwriting–that these words are God's! Let me look at its date; it is dated from the hills of heaven. Let me look at its letters; they flash glory on my eye. Let me read the chapters; they are big with meaning and mysteries unknown. Let me turn over the prophecies; they are pregnant with unthought-of wonders. Oh, book of books! And wast thou written by my God? Then will I bow before thee. Thou book of vast authority! thou art a proclamation from the Emperor of Heaven; far be it from me to exercise my reason in contradicting thee. Reason, thy place is to stand and find out what this volume means, not to tell what this book ought to say. Come thou, my reason, my intellect, sit thou down and listen, for these words are the words of God. I do not know how to enlarge on this thought. Oh! if you could ever remember that this Bible was actually and really written by God. Oh! if ye had been let into the secret chambers of heaven, if ye had beheld God grasping his pen and writing down these letters–then surely ye would respect them; but they are just as much God's handwriting as if you had seen God write them. This Bible is a book of authority; it is an authorized book, for God has written it. Oh! tremble, lest any of you despise it; mark its authority, for it is the Word of God.

Then, since God wrote it, mark its truthfulness. If I had written it, there would be worms of critics who would at once swarm upon it, and would cover it with their evil spawn; Had I written it, there would be men who would pull it to pieces at once, and perhaps quite right too. But this is the Word of God; come, search, ye critics, and find a flaw; examine it, from its Genesis to its Revelation, and find an error. This is a vein of pure gold, unalloyed by quartz, or any earthly substance. This is a star without a speck; a sun without a blot; a light without darkness; a moon without its paleness; a glory without a dimness. O Bible! it cannot be said of any other book, that it is perfect and pure; but of thee we can declare all wisdom is gathered up in thee, without a particle of folly. This is the judge that ends the strife, where wit and reason fail. This is the book untainted by any error; but is pure, unalloyed, perfect truth. Why? Because God wrote it. Ah! charge God with error if ye please; tell him that his book is not what it ought to be. I have heard men, with prudish and mock-modesty, who would like to alter the Bible; and (I almost blush to say it) I have heard ministers alter God's Bible, because they were afraid of it. Have you never heard a man say, "He that believeth and is baptized, shall be saved; but he that believeth not"–what does the Bible say?–"Shall be damned." But that does not happen to be polite enough, so they say, "Shall be condemned." Gentlemen, pull the velvet out of your mouths; speak God's word; we want none of your alterations. I have heard men in prayer instead of saying, "Make your calling and election sure," say "Make your calling and salvation sure." Pity they were not born when God lived far–far back that they might have taught God how to write. Oh, impudence beyond all bounds! Oh full-blown self-conceit! To attempt to dictate to the All-wise–to teach the Omniscient and instruct the Eternal. Strange that there should be men so vile as to use the penknife of Jehoiakim to cut passages out of the word, because they are unpalatable. O ye who dislike certain portions of Holy Writ, rest assured that your taste is corrupt, and that God will not stay for you little opinion. Your dislike is the very reason why God wrote it, because you out not to be suited; you have no right to be pleased. God wrote what you do not like; he wrote the truth. Oh! let us bend in reverence before it, for God inspired it. It is pure truth. Here from this fountain gushes aqua vitae–the water of life–without a single particle of earth; here from this sun cometh forth rays of radiance, without the mixture of darkness. Blessed Bible! thou art all truth.

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Yet once more, before we leave this point, let us stop and consider the merciful nature of God, in having written us a Bible at all. Ah! he might have left us without it, to grope our dark way, as blind men seek the wall; he might have suffered us to wander on with the star of reason as our only guide. I recollect a story of Mr. Hume, who so constantly affirmed that the light of reason is abundantly sufficient. Being at a good minister's house one evening, he had been discussing the question, and declaring his firm belief in the sufficiency of the light of nature. On leaving, the minister offered to hold him a candle to light him down the steps. He said "No; the light of nature would be enough; the moon would do." It so happened that the moon was covered with a cloud, and he fell down the steps. "Ah!" said the minister, "you had better have had a little light from above, after all, Mr. Hume." So, supposing the light of nature to be sufficient, we had better have a little light from above too, and then we shall be sure to be right. Better have two lights than only one. The light of creation is a bright light. God may be seen in the stars; his name is written in gilt letters on the brow of night; you may discover his glory in the ocean waves, yea, in the trees of the field; but it is better to read it in two books than in one. You will find it here more clearly revealed; for he has written this book himself, and he has given you the key to understand it, if you have the Holy Spirit. Ah, beloved, let us thank God for this Bible; let us love it; let us count it more precious than much fine gold.

But let me say one thing, before I pass on to the second point. If this be the Word of God, what will become of some of you who have not read it for the last month? "Month, sir! I have not read it for this year." Ay, there are some of you who have not read it at all. Most people treat the Bible very politely . They have a small pocket volume, neatly bound; they put a white pocket-handkerchief round it and carry it to their places of worship; when they get home, they lay it up in a drawer till next Sunday morning; then it comes out again for a little bit of a treat, and goes to chapel; that is all the poor Bible gets in the way of an airing. That is your style of entertaining this heavenly messenger. There is dust enough on some of your Bibles to write "damnation" with your fingers. There are some of you who have not turned over your Bibles for a long, long while, and what think you? I tell you blunt words, but true words. What will God say at last? When you shall come before him, he shall say, "Did you read my Bible?" "No." "I wrote you a letter of mercy; did you read it?" "No." "Rebel! I have sent thee a letter inviting thee to me; didst thou ever read it?" "Lord, I never broke the seal; I kept it shut up." "Wretch!" says God, "then, thou deservest hell, if I sent thee a loving epistle, and thou wouldst not even break the seal; what shall I do unto thee?" Oh, let it not be so with you. Be Bible-readers; be Bible

II. Our second point is: The subjects on which the Bible treats. The words of the text are these: "I have written to him the great things of my law." The Bible treats of great things, and of great things only. there is nothing in this Bible which is unimportant. Every verse in it has a solemn meaning; and if we have not found it out yet, we hope yet to do it. You have seen mummies, wrapped round and round with folds of linen. Well, God's Bible is like that; it is a vast roll of white linen, woven in the loom of truth; so you will have to continue unwinding it, roll after roll, before you get the real meaning of it from the very depth; and when you have found, as you think, a part of the meaning, you will still need to keep on unwinding, unwinding, and all eternity you will be unwinding the words of this great volume. Yet there is nothing in the Bible but great things. Let me divide, so as to be more brief. First, all things in this Bible are great; but, secondly, some things are the greatest of all.

All things in the Bible are great. Some people think it does not matter what doctrines you believe; that it is immaterial what church you attend; that all denominations are alike. Well, I dislike Mrs. Bigotry above almost all people in the world, and I never give her any compliment or praise; but there is another woman I hate equally as much, and that is Mrs. Latitudinarianism–a well-known character, who has made the discovery that all of us are alike. Now, I believe that a man may be saved in any church. Some have been saved in the Church of Rome–a few blessed men whose names I could mention here. I know, blessed be God, what multitudes are saved in the Church of England; she has a host of pious, praying men in her midst. I think that all sections of Protestant Christians have a remnant according to the election of grace; and they had need to have, some of them, a little salt, for otherwise they would go to corruption. But when I say that, do you imagine that I think them all on a level? Are they all alike truthful? One sect says infant baptism is right; another says it is wrong; yet you say they are both right. I cannot see that. One teaches we are saved by free grace; another say us that we are not, but are saved by free will; and yet you believe they are both right. I do not understand that. One says that God loves his people, and never leaves off loving them; another says that he did not love his people before they loved him–that he often loves them, and then ceases to love them, and turns them away. They may both be right in the main; but can they both be right when one says "Yes," and the other says "No?" I must have a pair of spectacles, to enable me to look backwards and forwards at the same time, before I can see that. It cannot be, sirs, that they are both right. But some say they differ upon non-essentials. This text says, "I have written to him the great things of my law." There is nothing in God's Bible which is not great. Did ever any of you sit down to see which was the purest religion? "Oh," say you, "we never took the trouble. We went just where our father and mother went." Ah! that is a profound reason indeed. You went where you father and mother did. I thought you were sensible people; I didn't think you went where other people pulled you, but went of your own selves. I love my parents above all that breathe, and the very thought that they believe a thing to be true, helps me to think it is correct; but I have not followed them; I belong to a different denomination, and I thank God that I do. I can receive them as Christian brethren and sisters; but I never thought that, because they happened to be one thing, I was to be the same. No such thing. God gave me brains, and I will use them; and if you have any intellect, use it too. Never say it doesn't matter. Whatever God has put here is of eminent importance; he would not have written a thing that was indifferent. Whatever is here is of some value; therefore, search all questions, try all by the Word of God. I am not afraid to have what I preach tried by this book. Only give me a fair field and no favor, and this book; if I say anything contrary to it, I will withdraw it the next Sabbath-day. By this I stand, by this I fall. Search and see; but don't say, "it does not matter." If God says a thing, it always must be of importance.

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But, while all things in God's word are important, all are not equally important. There are certain fundamental and vital truths which must be believed, or otherwise no man would be saved. If you want to know what you must believe, if ye would be saved, you will find the great things of God's law between these two covers; they are all contained here. As a sort of digest or summary of the great things of law, I remember an old friend of mine once saying, "Ah! you preach the three R's, and God will always bless you." I said, "What are the three R's?" and he answered, "Ruin, redemption, and regeneration." They contain the sum and substance of divinity. R for ruin. We were all ruined in the fall; we were lost when Adam sinned, and we were all ruined by our own transgressions; we are all ruined by our own evil hearts, and our own wicked wills; and we all shall be ruined, unless grace saves us. Then there is a second R for redemption. We are ransomed by the blood of Christ, a lamb without blemish and without spot; we are rescued by his power; we are ransomed by his merits; we are redeemed by his strength. then there is R for regeneration. If we would be pardoned, we must also be regenerated; for no man can partake of redemption unless he is regenerate. Let him be as good as he pleases; let him serve God, as he imagines, as much as he likes; unless he is regenerate, and has a new heart, a new birth, he will still be in the first R, that is ruin. These things contain an epitome of the gospel. I believe there is a better epitome in the five points of Calvinism;–Election according to the foreknowledge of God; the natural depravity and sinfulness of man; particular redemption by the blood of Christ; effectual calling by the power of the Spirit; and ultimate perseverance by the efforts of God's might. I think all those need to be believed, in order to salvation; but I should not like to write a creed like the Athanasian, beginning with "Whosoever shall be saved, before all things it is necessary that he should hold the Catholic faith, which faith is this,"–when I got so far, I should stop, because I should not know what to write. I hold the Catholic faith of the Bible, the whole Bible, and nothing but the Bible. It is not for me to draw up creeds; but I ask you to search the Scriptures, for this is the word of life.

God says, "I have written to him the great things of my law." Do you doubt their greatness? Do ye think they are not worth your attention? Reflect a moment, man. Where art thou standing now?

"Lo on a narrow neck of land,
'Twixt two unbounded seas I stand;
An inch of time, a moment's space,
May lodge me in yon heavenly place,
Or shut me up in hell."

I recollect standing on a seashore once, upon a narrow neck of land, thoughtless that the tide might come up. The tide kept continually washing up on either side, and, wrapped in thoughts, I stood there, until at last there was the greatest difficulty in getting on shore. You and I stand each day on a narrow neck, and there is one wave coming up there; see, how near it is to your foot; and lo! another follows at every tick of the clock; "Our hearts, like muffled drums, are beating funeral marches to the tomb." We are always tending downwards to the grave each moment that we live. This book tells me that if I am converted, when I die, there is a heaven of joy and love to receive me; it tells me that angels' pinions shall be stretched, and I, borne by strong cherubic wings, shall out-soar the lightning, and mount beyond the stars, up to the throne of God, to dwell forever.

"Far from a world of grief and sin,
With God eternally shut in."

Oh! it makes the hot tear start from my eye, it makes my heart too big for this my body, and my brain whirls at the thought of

"Jerusalem, my happy home,
Name ever dear to me."

Oh! that sweet scene beyond the clouds; sweet fields arrayed in living green, and rivers of delight. Are not these great things? But then, poor unregenerate soul, the Bible says if thou are lost, thou art lost forever; it tells thee that if thou diest without Christ, without God, there is no hope for thee; that there is no place without a gleam of hope, where thou shalt read, in burning letters, "Ye knew your duty, but ye did it not;" it tells you, that ye shall be driven from his presence with a "depart, ye cursed." Are these not great things? Yes, sirs, as heaven is desirable, as hell is terrible, as time is short, as eternity is infinite, as the soul is precious, as pain is to be shunned, as heaven is to be sought, as God is eternal, and as his words are sure, these are great things, things ye ought to listen to.

III. Our last point is: The treatment which the poor Bible receives in this world; it is accounted a strange thing. What does that mean–the Bible accounted a strange thing? In the first place, it means that it is very strange to some people, because they never read it. I remember reading, on one occasion, the sacred story of David and Goliath, and there was a person present, positively grown up to years of maturity, who said to me, "Dear me! what an interesting story; what book is that in?" And I recollect a person once coming to me in private; I spoke to her about her soul, she told me how deeply she felt, how she had a desire t serve God, but she found another law in her members. I turned to a passage in Romans, and read to her, "The good that I would I do not; and the evil which I would not that I do!" She said, "Is that in the Bible? I did not know it." I did not blame her, because she had no interest in the Bible till then; but I did not wonder that there could be found persons who knew nothing about such a passage. Ah! you know more about your ledgers than your Bible; you know more about your day-books than what God has written; many of you will read a novel from beginning to end, and what have you got? A mouthful of froth when you have done. But you cannot read the Bible; that solid, lasting, substantial, and satisfying food goes uneaten, locked up in the cupboard of neglect; while anything that man writes, a catch of the day, is greedily devoured. "I have written to him the great things of my law, but they were counted as a strange thing." Ye have never read it. I bring the broad charge against you. Perhaps, ye say, I ought not to charge you with any such thing. I always think it better to have a worse opinion of you than too good an one. I charge you with this: you do not read your Bibles. Some of you have never read it through. I know I speak what your heart must say is honest truth. You are not Bible readers. You say you have the Bible in your houses; do I think you are such heathens as not to have a Bible? But when did you read it last? How do you know that your spectacles, which you have lost, have not been there for the last three years? Many people have not turned over its pages for a long time, and God might say unto them, "I have written unto you the great things of my law, but they have been accounted unto you a strange thing."

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Others there be who read the Bible; but when they read it, they say it is so horribly dry. That young man over there says it is a "bore;" that is the words he uses. He says, "My mother says to me, when you go up to town, read a chapter every day. Well, I thought I would please her, and I said I would. I am sure I wish I had not. I did not read a chapter yesterday, or the day before. We were so busy, I could not help it." You do not love the Bible, do you? "No, there is nothing in it which is interesting." Ah, I thought so. But a little while ago I could not see anything in it. Do you know why? Blind men cannot see, can they? But when the Spirit touches the scales of the eyes, they fall off; and when he puts eye-salves on, the Bible becomes precious. I remember a minister who went to see an old lady, and he thought he would give her some precious promises out of the word of God. Turning to one, he saw written in the margin "P.," and he asked, "What does this mean?" "That means precious, sir." Further down, he saw "T. and P.," and he asked what the letters meant. "That," she said, "means tried and proved, for I have tried and proved it." If you have tried God's word and proved it–if it is precious to your soul. then you are Christians; but those persons who despise the Bible, have "neither part nor lot in the matter." If it is dry to you, you will be dry at last in hell. If you do not esteem it as better than your necessary food, there is no hope for you; for you lack the greatest evidence of your Christianity.

Alas! alas! the worst case is to come. There are some people who hate the Bible, as well as despise it. Is there such an one stepped in here? Some of you said, "Let us go and hear what the young preacher has to say to us." This is what he has to say to you: "Behold, ye despisers, and wonder and perish." This is what he hath to say to you: "The wicked shall be turned into hell, and all that forget God." And this, again he has to say to you: "Behold, there shall come in the last days, mockers, like yourselves, walking after your own lusts." But more: he tells you to-night that if you are saved, you must find salvation here. Therefore, despise not the Bible; but search it, read it, and come unto it. Rest thee will assured, O scorner, that thy laughs cannot alter truth, thy jests cannot avert thine inevitable doom. Though in thy hardihood thou shouldst make a league with death, and sign a covenant with hell–yet swift justice shall o'ertake thee, and strong vengeance strike the low. In vain dost thou jeer and mock, for eternal verities are mightier than thy sophistries, nor can thy smart sayings alter the divine truth of a single word of this volume of Revelation. Oh! why dost thou quarrel with thy best friend, and ill-treat thy only refuge? There yet remains hope, even for the scorner. Hope in a Saviour's veins. Hope in the Father's mercy. Hope in the Holy Spirit's omnipotent agency.

I have done when I have said one word. My friend, the philosopher, says it may be very well for me to urge people to read the Bible; but he thinks there are a great many sciences far more interesting and useful than theology. Extremely obliged to you for your opinion, sir. What science do you mean? The science of dissecting beetles and arranging butterflies? "No," you say, "certainly not." The science, then, of arranging stones, and telling us of the strata of the earth? "No, not exactly that." Which science, then? "Oh, all sciences," say you, "are better than the science of the Bible." Ah! sir, that is your opinion; and it is because you are far from God, that you say so. But the science of Jesus Christ is the most excellent of sciences. Let no one turn away from the Bible because it is not a book of learning and wisdom. It is. Would ye know astronomy? It is here: it tells you of the Sun of Righteousness and the Star of Bethlehem. Would you know of botany? It is here: it tells you of the plant of renown–the Lily of the Valley, and the rose of Sharon. Would you know geology and mineralogy? You shall learn it here: for you may read of the Rock of Ages, and the White Stone with the name engraven thereon, which no man knoweth saving he that receiveth it. Would ye study history? Here is the most ancient of all the records of the history of the human race. Whate'er your science is, come and bend o'er this book; your science is here. Come and drink out of this fair fount of knowledge and wisdom, and ye shall find yourselves made wise unto salvation. Wise and foolish, babes and men, gray-headed sires, youths and maidens–I speak to you, I plead with you, I beg of you respect your Bibles, and search them out, for in them ye think ye have eternal life, and these are they which testify of Christ.

I have done. Let us go home and practice what we have heard. I have heard of a woman, who, when she was asked what she remembered of the minister's sermon, said, "I don't recollect anything of it. It was about short weights and bad measures, and I didn't recollect anything but to go home and burn the bushel." So, if you will remember to go home and burn the bushel, if you will recollect to go home and read your Bibles, I shall have said enough. And may God, in his infinite mercy, when you read your Bibles, pour into your souls the illuminating rays of the Sun of Righteousness, by the agency of the ever-adorable Spirit; then you will read to your profit and to your soul's salvation.


We may say of THE BIBLE:

"God's cabinet of revealed counsel 't is!
Where weal and woe, are ordered so
That every man may know which shall be his;
Unless his own mistake, false application make.
"It is the index to eternity.
He cannot miss of endless bliss.
That takes this chart to steer by,
Nor can he be mistook that speaketh by this book.

"It is the book of God. What if I should
Say, God of books, let him that looks
Angry at that expression, as too bold,
His thoughts in silence smother, till he find such another."

[Soldier4Christ]

The Ark of His Covenant



"And there were lightnings, and voices, and thunderings, and an earthquake And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament [covenant–R-V.]:, and great hail."–Revelation 11:19.

I SHALL take the passage quite by itself. I do not fully understand its connection, whether it relates to that which goes before or that which comes afterwards; and happily, it is necessary for us to know this, for the passage stands complete in itself, and is full of valuable instruction.

Dear friends, even we who believe have as yet failed to see much of the truth of God. We know enough to save us, to comfort us, and to help us on our way to heaven; but oh, how much of the glory of divine truth has never yet been revealed to our eyes! Some of God's children do not fully know even the common truths as yet, and those who do not know them realize but little of their depth and height. From our text, it appears that there are certain things of God which as yet we have not yet seen there is need that they should be opened to us: "The temple of God was opened in heaven." When our Lord Jesus died, He rent the veil of the temple, and so He laid open the Holy of Holies but such is our dimness of sight, that we need to have the temple opened, and we need to have the Holy of Holies opened, so that we may see what is not really concealed, but what we are not ready to perceive by reason of the slowness of our understandings. The two words for "temple" here may relate not only to the temple itself, but also to the Holy of Holies, the innermost shrine. Both of these, it seems, need to be opened, or else we shall not see what there is in them. Blessed be the Holy Spirit that He does open up one truth after another to us. Our Savior's promise to His disciples was, "When he, the Spirit of truth, is come, he will guide you into all truth." If we were more teachable, if we were more anxious to be taught, and waited upon Him more, He would, doubtless, lead us into many a truth which at the present moment we have not fully enjoyed. It is a happy thing for you and for me when at any time we can say, "The temple of God was opened in heaven, so that we saw even that which was in the innermost shrine of the holy temple."

The saints in heaven doubtless behold all the glory of God so far as it can be perceived by created beings; but we who are on the right way thither behold, as in a glass darkly, the glory of the Lord. We know only in part, but the part we do know is not so great as it might be, we might know far more than we do even here. Some suppose that they can know but little, because they say that it is written, "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." Yes, but why do you stop there? Half a text is often not true; go on to the end of the passage: "But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God"; and that which your eye cannot see, and your ear cannot hear, and the heart of man cannot imagine, can be revealed to you by the Spirit of the Lord. Oh, that we were more conscious of the power of the Spirit, and that we waited upon Him for yet fuller instruction! Then I am persuaded that, in our measure and degree, it would be true to us, even as to the perfected ones above, "The temple of God was opened in heaven," and they saw that which was in the holiest place.

What did they see when the temple was opened? When the secret place was laid bare to them, what did they see? That is to be my subject now. "There was seen in his temple the ark of his covenant." If we could look into heaven at this moment, this is what we should see, "the ark of his covenant." O sinner, thou thinkest that thou wouldst see an angry God, but thou wouldst see the ark of His covenant! O child of God, perhaps thou dreamest of many things that might distress thee in the glory of that sight; but rest thou content, this would be the main sight that thou wouldst see, Jesus, the incarnate God, the great covenant Surety! Thou wouldst see there, where, the Godhead shines resplendent, the ark of His covenant.

I. I shall begin by noticing. first, that THE ARK OF HIS COVENANT IS ALWAYS NEAR TO GOD: "There was seen in his temple the ark of his covenant."

Of course, the outward symbol is gone; we are not now speaking of a temple made with hands, that is to say, of this building. We speak of the spiritual temple above; we speak of the spiritual Holy of Holies. If we could look in there, we should see the ark of the covenant; and we should see the covenant itself always near to God. The covenant is always there. God never forgets it; it is ever before Him: "There was seen in his temple the ark of his covenant."

Why is this? Is it not because the covenant is always standing? The Lord said concerning His people of old. " I will make with them an everlasting covenant," of which David said, "Yet hath he made with me an everlasting covenant, ordered in all things and sure." If God has made a covenant with you, it is not simply for today and tomorrow, nor merely for this life, but for the ages of ages, even forever and ever. If He has struck hands with you through the great Surety, and He has pledged Himself to you, remember, "If we believe not, yet he abideth faithful: he cannot deny himself." Jehovah hath said, "The mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed." What He hath said He will stand to forever. He will keep His Word. He said to His Son, "I will preserve thee. .and give thee for a covenant of the people"; and He will never revoke the gift. This covenant stands secure. Though earth's old columns bow, and though my spirits sink, and flesh and heart fail me, yet this covenant shall bear me up even to the end.

The covenant of grace is forever the same, because, first, the God who made it changes not. There can be no change in God. The supposition is inconsistent with a belief in His deity. Hear what He says: "I am the Lord, I change not; therefore ye sons of Jacob are not consumed." The sun hath his changes, but the Father of lights is without variableness, or shadow of turning. "God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?" God has never to alter His purposes; why should He? Those purposes are always infinitely wise. He knoweth the end from the beginning; so His covenant, which He made with such deliberation in the councils of eternity, that covenant which is sealed with the most precious things He ever had, even with the blood of His only-begotten Son, that covenant upon which He stakes His eternal honor, for His glory and honor are wrapped up with the covenant of grace–that covenant cannot be changed because God Himself changeth not.

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Then, next, the Christ who is its Surety and Substance changes not. Christ, the great Sacrifice by whose death the covenant was ratified, Christ, the Surety, who has sworn to carry out our part of the covenant, Christ, who is the very sum and substance of the covenant, never alters. "All the promises of God in him are yea, and in him Amen, unto the glory of God by us." If we had a variable Savior, brethren, we should have a changeable covenant. Look at Adam; he could change, and therefore he was a poor representative of the human race. Our first federal head soon fell because he was a mere man; but the Surety of the new covenant is the Son of God, who, like His Father, faileth not, and changeth not. Though He is of the substance of His mother, bone of our bone, and flesh of our flesh, and therefore can stand as man's Representative, yet is he Light of Light, very God of very God, and so He standeth fast and firm, like the unchanging God Himself. In this great truth we do and we will rejoice. The covenant is always before God, for Christ is always there. He, the Lamb in the midst of the throne, makes the covenant always to be close to the heart of God.

And, beloved, note you this. The covenant must always be near to God because the love which suggested it changes not. The Lord loves His people with a love which has no beginning, no end, no boundary, no change. He says, "I have loved thee with an everlasting love: therefore with loving-Kindness have I drawn thee." When the love of God's heart goeth forth toward the believer, it is not changeful like the love of man, sometimes high and sometimes low, sometimes strong and sometimes weak; but, as it is said of our Savior, "having loved his own which were in the world, he loved them unto the end," so can it be said of the great Father that His love is evermore the same; and if the love which dictated the covenant is always in the heart of God, depend upon it that the covenant which comes of that love is always there in the secret place of the Most High.

Reflect also, beloved brethren, that the promises contained in the covenant change not. I quoted to you, just now, one passage about the promises, and that is enough: "All the promises of God in him are yea, and in him Amen." Not one single promise of God shall ever fall to the ground unfulfilled. His Word in the form of promises, as well as in the form of the gospel, shall not return unto Him void. O souls, you may hang your whole weight upon any promise of God! You need not fear that it will break. Though all the vessels of the King's house were hung on one nail made by Him, that nail would bear them all up, as well as the fagons as the vessels of smaller measure. Heaven and earth may hang upon a single promise of God. The voice that rolls the stars along, and keeps them all in their orbits, is that voice which spoke even the least of the promises, and therefore every promise of God stands secure forever.

And once more, not only the promises, but the force and binding power of the covenant change not. All God's acts are done with a reference to His covenant, and all His covenant has a reference to His covenanted ones. Remember what Moses said of old, "When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel." Everything that He does follows the line and rule of His covenant. If He chastens and afflicts, it is not in anger, but in His dear covenant love. When first that covenant came into full action with the redeemed, it was all powerful; but it is just as powerful still. All that God doeth is still guided and directed by His eternal purpose and His covenant pledges to His people. Stand still, then, and when thou lookest up, if thou canst not see that temple because thine eye of faith is dim, if thou scarcely darest to look within into the secret place which is the holiest of all, yet know thou of a surety that the covenant is still there, and always there, whether thou seest it or seest it not.

I will tell thee when perhaps, thou wilt best know that the covenant is there; that is, when the storm-clouds gather the most thickly. When thou shalt see the black masses come rolling up, then remember that the Lord said to Noah, "I do set my bow in the loud, and it shall he for a token of a covenant between me and the earth." Then shalt thou know that Jehovah remembereth His covenant; thou mayest even be half glad of a black cloud, that the sun of the divine love may paint upon it the many-colored bow, that God may look on it, and remember His covenant. It is good for thee to look on it; but what must it be for Him to look on it, and to remember His covenant? Be thou glad that the covenant is always near to God, as out text declares, "And the temple of God was opened in heaven, and there was seen in his temple the ark of his covenant."

II. Now, secondly, THE COVENANT IS SEEN OF SAINTS: There was seen in his temple the ark of his covenant."

First, we see it when, by faith, we believe in Jesus as our Covenant-head.

By faith we know that God has entered into covenant with us. He that believeth in Christ Jesus is in covenant with God. "He that believeth on the Son hath everlasting life." "He that believeth on Him is not condemned." He that believeth in Him is at peace with God, he has passed from death unto life, and shall never come into condemnation. Thou art in covenant with God, believer. Wipe thy weeping eyes, ask God to take the dust out of them, that thou mayest see that there is an unchanging covenant made with thee tonight and forever.

Next, we see this covenant when, by faith, we perceive it in God's actions toward us. Faith may see the covenant of God in all His actions. Do you not remember how the old Scotch woman blessed God for her porridge, but she blessed Him most of all because the porridge was in the covenant? God had promised bread and water, and therefore it was sure to come to her. God sent her bread to her in the form of porridge, and she blessed the Lord that it was in the covenant. Now, I thank God that food is in the covenant, and that raiment is in the covenant. It is written, "Thy shoes shall be iron and brass," so they are in the covenant Life is in the covenant and death is in the covenant: "To die is gain." Everything that is to happen to us is in the covenant; and when faith sees it so, it makes like a happy one. Am I chastened? I say to myself "Well, the rod was in the covenant, for the Lord said that, if His children disobeyed Him, He would chasten them with the rod of men. If I never had the rod, I should be afraid I was not in the covenant." Is it not written, "In the world ye shall have tribulation?" That is a part of the covenant, you see; so that, when you get it, say to yourself, "The God who is evidently keeping this part of His covenant will keep the rest of it to me, His child."

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Brethren, we get, perhaps. the best sight of the covenant when by prayer we plead it. In that hour of our wrestling, in the time of our inward craving of mercies from the hand of God, we come at last to this. "Lord, thou hast promised; do as thou hast said." I love to put my finger on a promise, and then to plead it with the Lord, saying, "This is thy Word, my Father; and I know that thou wilt not run back from it. O God, I believe in the inspiration of this Book, and I take very word of it as coming from thy lips. Wilt thou not seal it to my conscience, my heart, my experience, by proving it to be true?" Have you ever found the Lord's promises fail you? I remember one who had put in the margin of her Bible in several places, "I and P"; and when she was asked what those letters meant, she said, "That they mean, 'Tried and Proved.' As I go through life, I keep trying and proving the promises of God, and then I put a mark in the margin of my Bible against every one I have tested, that I may not forget it the next time I have to plead it." That is the way to see the covenant at the right hand of God, when you plead it in prayer.

And there are some of us, I think, who can say that our experience up till now proves that God does not forget His covenant. We have wandered, but we have been able to say, "He restoreth my soul." for He has restored us. We have needed many things, and we have gone to Him in prayer, and pleaded that word, "No good thing will he withhold from them that walk uprightly," and He has listened to the cries of His servants. He said He would do so: "Call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me." He has remembered us in our low estate, for His mercy endureth forever; and some of us who are no longer young can set to our seal that God is true because of many experiences of His faithfulness. If they tell us that there is nothing in the Bible, and nothing in God, and nothing in the gospel of Christ, we laugh them to scorn. We have now for many a year lived upon the faithfulness of God, and we cannot be driven into a distrust of Him. He is faithful, and His mercy endureth forever.

Do you not also think that, when we arrive in heaven, we shall have a wonderful retrospect, and that retrospect will all come to this: "The temple of God was opened in heaven, and there was seen in his temple the ark of his covenant?" Miss Hannah More very prettily puts it that, often, we do not see the right side of things here. She went into a carpet manufactory, and she looked at what the workmen were doing, and she could see nothing that looked like beauty of design. 'There were tags and ends hanging out, and she said to the men, "I cannot perceive any design here," and they answered, "No, madam, for you are on the wrong side of the carpet"; but when she went round to the other side, she saw the beauty of the workmanship. Alas! we are at present on the wrong side of God's work; we must get to heaven to see it perfectly, and when we get there, we shall–

Sing, with wonder and surprise,
His loving-kindness in the skies.

and we shall say, It was all right; it could not have been better.

Every dark and bending line
Meets in the centre of his love.

God hath not erred. He has not gone abut the longest way to do His work, but He has done in the wisest and most prudent manner all that was for the best and highest interests of His dear covenanted ones.

Thus, I have shown you that sometimes, and it should be always, God's people do see that glorious covenant of grace which is in the temple above.

III. Now I want to have your attention while I say briefly, in the third place, that THE COVENANT CONTAINS MUCH THAT IS WORTH SEEING. Let us think of what was in the ancient ark of the covenant, for all that was in that ark as a type is to be seen in Christ our heavenly covenant ark above.

In that ark, if you and I could have gone into the holy place, and have had our eyes strengthened to look. we should have seen, first, God dwelling among men. What a wonderful thing! Over the top of the lid of that sacred coffer which was called the ark, there shone an amazing light which was the index of the presence of God. He was in the midst of the camp of Israel. He that filleth heaven and earth, the infinite Jehovah, deigned to make that place His special dwelling-place, so that He is addressed as, "Thou that dwellest between the cherubims." Here is a part of the new covenant: "I will dwell in them, and walk in them." It is marvelous that God does speak with men. He whom you heard thundering, last night, as He drove His chariot through the sky, that God in infinite condescension speaks with us, and has come down to us, and taken us into relationship with Himself in the person of the Lord Jesus Christ, who is at once the fellow of the Almighty, and the brother of the sons of men. O beloved, rejoice in the covenant, that God is no longer divided from men! The chasm made by sin is filled, the gulf is bridged, and God now dwells with me, and manifests Himself to them; and "the secret of the Lord is with them that fear him."

Next, in that ark you would have noticed, if you could have seen into it, God reconciled and communing with men upon the mercy-seat. Over the top of that ark, as I have told you, was a golden lid, which fitted it, and covered it exactly, and that golden lid was called the mercy-seat, the throne of grace. There God spoke with men. He sat there, as it were, enthroned as the Friend of men. Now, it is a part of the covenant that God hears prayer, that God answers our petitions, that He meets us in a way of reconciled love, that He speaks to us in tones which the spirit can hear though the ear cannot. Thank God for a blood-besprinkled mercy-seat. What should we do if we had not that as our meeting-place with the thrice-holy Jehovah?

Then, within the ark, underneath the lid, if we could have looked in, we should have seen the law, the two tables of stone, which represent law fulfilled in Christ, and henceforth laid up in His heart, and laid up in our hearts, too, if we delight in the law of God after the inward man. Now, this is our joy, that the law of God has nothing against the believer. It is fulfilled in Christ, and we see it laid up in Christ, not to be a stone to fall upon us to grind us to powder, but beautiful and fair to look upon as it is in the heart of Christ, and fulfilled in the life of Christ. I rejoice in the covenant which contains in it stipulations all fulfilled, and commands all executed, by our great Representative.

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Together with those tables of the law there was laid up a rod, a rod which had originally been a dry stick in the hands of Aaron, but when it was laid up before the Lord it budded, and blossomed, and brought forth almonds. So, in the covenant of grace, we see the kingdom established and flourishing in Christ, and we rejoice in it. Oh how pleased we are to bow before His fruitful sceptre! What wonderful fruit we gather from that blessed rod! Reign, reign, Jesus, reign! The more Thou dost rule us, the more Thou art absolute Sovereign of our hearts, the happier shall we be, and the more shall we delight ourselves in Thee. There is no liberty like complete subjection beneath the sway of Jesus who is our Prophet, Priest, and King.

Then, by the side of that rod there was laid up the golden pot full of manna, the provision made for the wilderness. Let us rejoice that there is in the covenant all the provision that we need. God has laid up for us in Christ all our spiritual meat, all the food that we shall ever need between here and heaven. "Feed me till I want no more," we cry to our blessed covenant Representative, and He will do so.

Then, over the top off the ark, sat the cherubirm with outstretched wings, as, I think, representing how the angels are in league with us, and with the angels all the forces and powers of the universe. This day, the beasts of the field are our friends, and the stones of the field have ceased to be our foes. Child of God, you may travel by land or sea; you may go where you will; for everywhere you are in your Father's house. All that you see about you is a friend to you, since you are a friend to God. I often wonder that the earth bears up ungodly men. It must groan beneath the weight of a swearer; it must want to open and swallow him up. But with the gracious man, the man who fears God, all things are at peace; and we may know it to be so. "Ye shall go out with joy, and be led forth with peace; the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands." We do not often enough realize, I think, the friendship of all God's creatures to those who are His children. St. Francis, thought he was a Romish monk, yet had a true idea when he used to regard the sparrows and other birds of the air, and even the dogs in the street, as his friends and his brothers, and talked to them as such. And Luther was much of the same mind when he opened His window, and listened to the chirpings of the robins in the early spring, and felt that they had come to teach the theological doctor some lesson which he had not learned. Oh yes, oh yes, we are quite at home anywhere, now that God is our God! True, the earth travaileth, and is in pain, and the creation suffers and will suffer till Christ comes again; but still her travail is our travail, and we are in sympathy with her, and when she doth reflect the glory of her God she is our looking-glass in which we see our Father's face.

Thus, I think, 1 have shown you that there is much to be seen in the ark of the covenant. God give us grace, like the angels, to fix our eyes upon it! "Which things the angels desire to look into." We have more to do with the ark of His covenant than they have; let us be more desirous even than they are to look therein.

IV. I close with this fourth point. THE COVENANT HAS SOLEMN SURROUNDINGS. Listen: ''There were lightnings, and voices, and thunderings, and an earthquake, and great hail."

When the people entered into covenant with God on Sinai, the Lord came down upon the top of the mount, and there were thunderings, and lightnings, and voices, and an earthquake. There were all these tokens of His presence, and God will not leave the covenant of his grace without the sanctions of His power; that thunder, that lightning, that storm–all these are engaged to keep His covenant. When they are wanted, the God who smote Egypt with great hailstones, the God who make the Kishon to sweep his enemies away, the God who made the stars in heaven to fight against Sisera, will bring all the overwhelming forces that are at His command to the help of His people, and the fulfilling of the covenant which He has made with them. O you who are His people, fall back in confidence upon the God who has treasures of snow, and hail, and the dread artillery of storms and tempest! Most of you, my hearers, have never seen a great storm yet, no r heard in its majesty the thunder of God's power. You must be in the tropics to know what these can be, and even then you would have to say, ''These are but parts of His ways." Oh, how the Lord can shake the earth, and make it tremble even to its deep foundations when He pleases! He can make what we call "the solid earth" to be as weak as water when He doth but lift up His finger. But all the power that God hath–and it is boundless–is all in that right hand which has been lifted high to heaven in the solemn oath that He will save His people. Wherefore, lean upon God without the shadow of a doubt. He may well put all your fears to rest even by the thunder of His power.

Then reflect that there is another side to this truth. You who are not in covenant with God, you who have not believed that Jesus is the Christ, you who have never fled for refuge to lay hold of the hope set before you, you who refuse the divine mercy which comes to you through the bleeding person of the suffering Christ, do remember that there will be for you the thunderings, and the lightnings, and the voices, and the earthquake, and the great hail, for these set forth the terrors of eternal law, overthrowing God's adversaries. You have no conception of what God will do with the ungodly. False teachers may smooth it down as much as they like, but that Book is full of thunderbolts to you who refuse God's mercy. Listen to this one text: "Consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver." Can you sport with that? Listen to another: "Ah, I will ease me of mine adversaries, and avenge me of mine enemies!" What will you say to that, or to this? "And again they said Alleluia. And her smoke rose up forever and ever." "The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb. And the smoke of their torment ascendeth up forever and ever: and they have no rest day not night, who worship the beast and his image, and whosoever receiveth the mark; of his name." That they talk as if we invented these terrible words, but we do not; we merely quote the Scriptures of truth, and they are terrible indeed to the wicked. That they should make men start in their sleep, and never rest until they find a Savior. A Universalist once said to a Christian man that, whatever he did, God would not punish him, and the other replied, "If I spit on your god, I suppose he will not punish me. If l curse him, if I defy him, it will all come right at last?" "Yes," said the Universalist. "Well," answered the other, "that may be the character of your god; but don't you try that kind of thing with my God, the God of the Scriptures, or else you will find that because He is love He cannot, and He will not, suffer this world to be in anarchy, but he will rule it, ;and govern it, and He will punish those that refuse His infinite compassion." So I beseech you, my hearers, fly to Jesus at once; weary, and heavy-laden, look to Him, for He saith especially to you, "Come unto me, and I will give you rest." The Lord add His blessing to the truth I have tried to preach to you, the sweet and the terrible alike, for Jesus' sake! Amen.

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Hebrews 9

Verse 1. Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.

That is to say, a material sanctuary, a sanctuary made out of such things as this world contains. Under the old covenant, there were certain outward symbols. Under the new covenant, we have not the symbols, but we have the substance itself. The old law dealt with types and shadows, but the gospel deals with the spiritual realities themselves.

2, 3. For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread' which is called the sanctuary. And after the second veil, the tabernacle which is called the Holiest of all;

All this was by divine appointment; the form of the rooms, the style of the furniture, everything was ordained of God; and that not merely for ornament, but for purposes of instruction. As we shall see farther on, the Holy Ghost intended a significance, a teaching, about everything in the old tabernacle, whether it was a candlestick, or a table, or the shewbread.

4, 5. Which had the golden censer, and the ark of the covenant overlaid round about with gold wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant; and over it the cherubims of glory shadowing the mercy seat; of which we cannot now speak particularly.

It would not have been to the point which the apostle had in hand, so he waived the explanation of those things for another time.

6-8. Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people: the Holy Ghost this signifying.

It is from this sentence that I am sure that the Holy Ghost had a signification, a meaning; a teaching, for every item of the ancient tabernacle and temple; and we are not spinning fancies out of idle brains when we interpret these types, and learn from them important gospel lessons. "The Holy Ghost this signifying,"–

8. That the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:

It was necessary that you should take away the sacred tent, the tabernacle, ay, and take away the temple, too, before you could learn the spiritual meaning of them. You must break the shell to get at the kernel. So God had ordained. Hence, there is now no tabernacle, no temple, no holy court, no inner shrine, the holy of holies. The material worship is done away with, in order that we may render the spiritual worship of which the material was but the type,

9. Which was a figure for the time then present,

Only a figure, and only meant for "the time then present." It was the childhood of the Lord's people; it was a time when, as yet, the light had not fully broken in upon spiritual eyes, so they must be taught by picture-books. That they must have a kind of Kindergarten for the little children, that they might learn the elements of the faith by the symbols, types, and representations of a material worship. When we come into the true gospel light, all that is done away with; it was only "a figure for the time then present."

9. In which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience:

All those rites could only give a fleshly purity, but they could not touch the conscience. If men saw what was meant by the outward type, then the conscience was appeased; but by the outward sign itself the conscience was never comforted, if it was a living and lowly conscience.

10. Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

These ordinances were only laid upon the Jews–not upon any other people–and only laid upon them until the better and brighter days of reformation and fuller illumination.

11. But Christ–

Oh, how we seem to rise when we begin to get near to Him, away from the high priests of the Jews! "but Christ"–

11. being come an high priest of good things to come,

Not of the shadows, but of the good things themselves: "an high priest of good things to come,"–

11. by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;

That tabernacle was His body, which was not made with hands, nor yet formed by carnal generation as our human tabernacle is. This greater and more perfect tabernacle was made according to the power of an endless life.

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12. Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.

The Jewish high priests went once a year into the Holy of Holies. Each year as it came round demanded that they should go again. Their work was never done; but "He entered in once," and only once, "into the holy place, having obtained eternal redemption for us." I love that expression, "eternal redemption"–a redemption which really does redeem, and redeems forever and ever. If you are redeemed by it, you cannot be lost; if this redemption be yours, it is not for a time, or for a season, but it is "eternal redemption.'' Oh, how you ought to rejoice in the one entrance within the veil by our great High Priest who has obtained eternal redemption for us!

13-15. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean. sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? And for this cause he is the mediator of' the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.

When you come to deal with Christ, you have to do with eternal things. There is nothing temporary about Him, or about His work. It is "eternal redemption" that He has obtained for us, it is an "eternal inheritance" that He has purchased for us.

16, 17. For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.

Or, "Where a covenant is, there must also be the death of him who covenants, or of that by which the covenant is established." Or read it as we have it in our version, for it seems as if it must be so, although we are loathe to give the meaning of "testament" to the word, since its natural meaning is evidently covenant: "Where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead; otherwise it is of no strength at all while the testator liveth"; or, if you will, while the victim that was to confirm the covenant lived, the covenant was not ratified; it must be slain before it could be thus effective.

18-22. Whereupon neither the first testament was dedicated without blood. For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, saying, This is the blood of the testament which God hath enjoined unto you. Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry. And almost all things are by the law purged with blood; and without shedding of blood is no remission.

There is no truth more plain than this in the whole of the Old Testament; and it must have within it a very weighty lesson to our souls. There are some who cannot endure the doctrine of a substitutionary atonement. Let them beware lest they be casting away the very soul and essence of the gospel. It is evident that the sacrifice of Christ was intended to give ease to the conscience, for we read that the blood of bulls and of goats could not do that. I fail to see how any doctrine of atonement except the doctrine of the vicarious sacrifice of Christ can give ease to the guilty conscience. Christ in my stead suffering the penalty of my sin–that pacifies my conscience, but nothing else does: "Without shedding of blood is no remission."

23. It was therefore necessary that the patterns of things in the heavens should be purified with these;

These things down below are only the patterns, the models, the symbols of the heavenly things; they could therefore be ceremonially purified with the blood which is the symbol of the atoning sacrifice of Christ.

23, 24. But the heavenly things themselves with better sacrifices than these. For Christ is not entered into the holy places made with hand, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:

He never went within the veil in the Jewish temple; that was but the symbol of the true holy of holies. He has gone "into heaven itself, now to appear in the presence of God for us."

25-28. Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; for then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. And as it is appointed unto mere once to die, but after this the judgment: so Christ was once offered to bear the sins of many;

There is no need that He should die again, His one offering has forever perfected His people. There remains nothing but His final coming for the judgment of the ungodly, and the acquittal of His redeemed.

28. And unto them that look for him shall he appear the second time without sin unto salvation.

Christ's second coming will be "without sin," and without a sin offering, too, wholly apart from sin, unto the salvation of all His chosen. May we all be amongst those who are looking for Him! Amen.

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The Bliss of the Glorified


"They shall hunger no more, neither thirst any more, neither shall the sun light on them, nor any heat."–Revelation 7:16.

WE cannot too often turn our thoughts heavenward, for this is one of the great cures for worldliness. The way to liberate our souls from the bonds that tie us to earth is to strengthen the cords that kind us to heaven. You will think less of this poor little globe when you think more of the world to come. This contemplation will also serve to console us for the loss, as we call it, of those who have gone before. It is their gain, and we will rejoice in it. We cannot have a richer source of consolation than this, that they who have fallen asleep in Christ have not perished; they have not lost life, but they have gained the fullness of it. They are rid at all that molests us here, and they enjoy more than we as yet can imagine. Cheer your hearts, ye mourners, by looking up to the gate of pearl, by looking up–to those who day without night surround the throne of their Redeemer. It will also tend to quicken our diligence if we think much of heaven. Suppose I should miss it after all! What if I should not so run that I may obtain! If heaven be little, I shall be but a little loser by losing it; but if it be indeed such that the half could never be told us, then, may God grant us diligence to make our calling and election sure, that we may be certain of entering into this rest, and may not be like the many who came out of Egypt, but who perished in the wilderness and never entered into the promised land. All things considered, I know of no meditation that is likely to be more profitable than a frequent consideration of the rest which remaineth for the people of God. I ask, then, for a very short time that your thoughts may go upward to the golden streets.

And, first, we shall think a little of the blessedness of the saints as described in the simple words of our text; then we will say a few words as to how they came by that felicity; and thirdly, draw some practical lessons from it. First, then, we have here:–

I. A DESCRIPTION OF THE BLESSEDNESS OF THE GLORIFIED.

We have not the full description of it here; but we have here a description of certain evils from which they are free. You notice they are of two or three kinds–first, such as originate within–"They shall hunger no more, neither thirst any more"–they are free from inward evils; secondly, such as originate without–"Neither shall the sun light on them, nor any heat." They are altogether delivered from the results of outward circumstances. Take the first: "They shall hunger no more, neither thirst any more." We are never so to strain Scripture for a spiritual sense as to take away its natural sense, and hence we will begin by saying this is no doubt to be understood physically of the body they will have in glory. Whether there will be a necessity for eating and drinking in heaven, we will not say, for we are not told, but anyhow it is met by the text, "The Lamb that is in the midst of the throne shall feed them"–if they need food–"and lead them to living fountains of water" if they need to drink. Whatever may be the necessities of the future, those necessities shall never cause a pang. Here, the man who is hungry may have to ask the question, "What shall I eat?"; the man who is thirsty may have to say, "What shall I drink?"; and we have all to ask, "Wherewithal shall we be clothed?" But such questions shall never arise there. They are abundantly supplied. Children of God have been hungry here: the great Son of God, the head of the household was hungry before them; and they need not wonder if they have fellowship with him in this suffering. Children of God have had to thirst here: their great Lord and Master said, "I thirst"; they need not wonder, therefore, if in his affliction they have to take some share. Should not they who are to be like their head in heaven be conformed unto him on earth? But up yonder there is no poverty, and there shall be no accident that shall place them in circumstances of distress. "They shall hunger no more, neither thirst any more."

While we take this physically, there is no doubt that it is to be understood mentally. Our minds are also constantly the victims of hungerings and thirstings. There are on earth various kinds of this hunger and thirst–in a measure evil, in a measure also innocent. There are many men that in this world are hungering after wealth, and the mouth of avarice can never be filled. It is as insatiable as the horse-leech, and for ever cries, "Give, give!" But such hunger was never known in heaven, and never can be, for they are satisfied there; they have all things and abound. All their enlarged capacities can desire they already possess, in being near the throne of God and beholding his glory; there is no wealth which is denied them. Here, too, some of the sons of men hunger after fame, and oh! what have not men done to satisfy this? It is said that breaks through stone walls; certainly ambition has done it. Death at the cannon's mouth has been a trifle, if a man might win the bubble reputation. But in heaven there is no such hunger as that Those who once had it, and are saved, scorn ambition henceforth. And what room would there be for ambition in the skies? They take their crowns and cast them at their Saviour's feet. They have their palm-branches, for they have won the victory, but they ascribe the conquest to the Lamb, their triumph to his death. Their souls are satisfied with his fame. The renown of Christ has filled their spirit with everlasting contentment. They hunger no more, nor thirst any more, in that respect. And oh! what hunger and thirst there has been on earth by those of tender and large heart for a fit object of love! I mean not now the common thing called "love," but the friendship which is in man's heart, and sends out its tendrils wanting something to which to cling. We must–we are born and created for that very purpose–we must live together, we cannot develop ourselves alone. And oftentimes a lonely spirit has yearned for a brother's ear, into which to pour its sorrows; and doubtless many a man has been brought to destruction and been confined to the lunatic asylum whose reason might have been saved had there been some sympathetic spirit, some kind, gentle heart that would have helped to bear his burden. Oh! the hunger and the thirst of many a soul after a worthy object of confidence. But they hunger and they thirst, up there, no more. Their love is all centred on their Saviour. Their confidence, which they reposed in him on earth, is still in him. He is their bosom's Lord, their heart's Emperor, and they are satisfied, and, wrapped up in him, they hunger and they thirst no more.

And how many young spirits there are on earth that are hungering after knowledge who would fain get the hammer and break the rock, and find out the history of the globe in the past. They would follow philosophy, if they could, to its source, and find out the root of the matter. Oh! to know, to know, to know! The human mind pants and thirsts for this. But there they know even as they are known. I do not know that in heaven they know all things–that must be for the Omniscient only–but they know all they need or really want to know; they are satisfied there. There will be no longer searching with a spirit that is ill at ease. They may, perhaps, make progress even there, and the scholar may become daily more and more wise; but there shall never be such a hungering and thirsting as to cause their mental faculties the slightest pang. They shall hunger no more, neither thirst any more. Oh! blessed land where the seething ocean of man's mind is hushed, and sleeps in everlasting calm! Oh! blessed country where the hungry spirit, that crieth every hour for bread, and yet for more, and yet for more, and spends its labour for that which satisfieth not, shall be fed with the bread of angels, and be satisfied with favour and full of the goodness of the Lord.